Page:Catholic Encyclopedia, volume 9.djvu/471

 LULLT 4'i

atie work, and he not only improved recitative but invented the FreDch overture. Nor did he concen- trate hie abilities wholly on the stage: he wrote much church muaic. As an artiat he was in the firet rank, though as a man his ethical code was not of the strict^ wL Hie death was cauecd while conducting a "Te Deum" to celebrate the king's recovery, as, when beatiugtime, he struck his foot inadvertently, causing an afascesB which proved fatal. At his decease he left four houses, and property valued at £14,000, and he occupied the coveted post of Secri'lairt du Roi, as well as Svrintendant to IjOuis XIV.

Fens, Biognphit Univmtlli da tfiuiciVni (Psru, ISaO- IBM): EiTNEH, Quetlm teruton (I^jiiiK, 1000-1804); Ohovb. Did. a/ Mwnr. new ed. (Loadon, IWflT: LcR. HIary of Optra

LoU;, Raymond. See Raymond Lullv.

lamBn Ohrlati, the versicle chnntedby the deacon on Holy Saturday as he lights the triple candle. After the new fiie has been blessed outside the church a light is taken from it by an acolyte. The procession then moves up the church, the deucon in a whit« dalinatic corr^-inK the triple candle. Three timeit the procession stops, the deacon lights one of the candles uom the taper and sings, "Lumen Christi", on one note (fa), dropping a minor third (to re) on the last syllable. The choir answers, "Deo gratias", to the ume tone. Each time it is sung at a higher pitch. As it is Bimg, all genuflect. Arrived .it the alt.ir, the deacon begins the blessing of the Piischal Candle {ExuUet). Themcaningof this rite is obvious; alight miut be brought from the new fire to the Paschal Candle; out of this the ceremony grew and attracted to itself symbolic meaning, as usual. The triple candle wasat first, no doubt, merely a precaution agninst the light blowing out on the way. At one time there were only two lights. The Sarum Consuetudinary (about the year 1210) says: " I.et the candle upon the reed be lighted, and let another candle be lighted at the same time, 8o that the canille upon the reed can be rekindled if itdiould chance to be blown out" (Thuislon, "Lent and Holy Week", 418). A miniature of the eleventh century shows the Paschal Candle being lighted from a double taper (ibid., 419). The triple candle appears fint in the twelfth and fourteenth Roman Ordines (P. L., LXXVIII. 1076, 1218), about the twelfth oentury. Father Thuiston sug^eKts a possible con- nexion between it and the old custom of procuring tlic new fire on three successive days (p. 41li). But pre- caution against the light blowing out account.s for several candles, and the inevitable mystic symbolism

U LUMIVARE

with which we find the root of the passages and cham- bers of the Catacombs occasionally pierced for the admission of light and air. These cnimney-like open- ing have in many cases a considerable thickness of soil to traverse before they reach the surface of the ground. They generally broaden out betc)W, but con- tract towards the summit, being sometimex circular but more frequently square in section. As a rule they reach down lo the second or lower story of the cata- comb, passing through the lirst. tiomelmies they are so contrived as to give light to two'or even more chambers at once, or to a chamber and gallery to- gether.

Of the existence of these light^shafts we have hiBtor< ical as well as arehceological evidence. For example, St. Jerome, in a well-known passage, writes of his

experience in Rome when he was a boy, about a. d. 360. "I used", he says, "every Sunday, in company with other i>oys of my own age and tastes, to visit the toiniis of the Apostles and martyrs and to go into the crj-pta exc.ivat«l therein thebowclsuf Iheearth. The walls on either side as you enter are full of the Irodies of the dead, and the whole place is so dark ns (o ri'cidl the words of the prophet, ' let them go down alive into Hades'. Here and there a little light admitic<l from above suffices to give a momentiirv relief to ( lie horror of darkness" (In I'jech., Ix). This "littte hglit" un- doubteilly was admit t I'd through the Ivmhmn'n. Again, less tlian half a century later we have tin- (est i- monj- of the poet I'rudentius, whose language is mure cxphcit. "Not fur from the city walls", lie informs UN, ''among the well-trimnie<l orchards there lies a crj-pl buried in darksome pits. Into its secret rece.-ises a Bleep path with winding stairs directs one, even though Ihe turnings shut out the light. The light of day, indeed, comes in through the doorwav, and illuminates the threshold <tf the portico; and w)ien, as you advance further, the darkness as of night seems to get more and more obscure throughout the mazes of the cavern, there occur at intervals apertures cut in the roof which convey the bright radiance of the sun down into the cave. Although the recessea, winding at randiim this way and that, form narrow chamliers with darksome g.illeries, yet a considentble quantity of hght finds its way through the piercc JusHu jiiiiw sui Marcellini di.icomu isle

Angular tuminarium) is the name applied to the shafla Hevenis lecit manajonen in pace quietam . ..

(Bationaie, VI, SO), docs not mention the triple can- dle. In the Sanim Kite only one candle was lighted. While it was carried in procession to the I'aBcbal Candle, a hymn, "Inventor rutili dux bone luminis", waa sung by two cantors, the choir answering the first verse after each of the others ("Missale Sarum", Burntisland, 1861-83, 337). In the Mozarabic Rite fiTOu^ht to the altar an antiphon, " Lumen venim illumtnaus omnem hominem, etc., is sung (Mieaale Mixturo, P. L., LXXXV, 459), At Milan, in the mid- dle of the Exultct a subdeacon goes out and brings back a candle lit from the new fiie without any further eeiemonv. He hands this to the deacon, who lights the Pascual Candle (and two others) from it, and then goes on with the Exultet (Missale AmbroHianum, editio tjTiica, Milan, 1902, Rcpertorium at end of the book, p. 40).
 * bB bishop lightB and blesses one candle; while it is

TmmfTon, Ltm and Holy Wrrk (London. Ifi041. 414-17.

Auriax Fortf-scue.